Proverbs 15:1–7

Footnotes

1. 1 Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; 940 ) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [], 477). Gideon illustrates this kind of answer (Judg 8:1–3) that brings peace.
2. 2 Heb “word of harshness”; “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain ( 780 I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1–6).
3. 3 Heb “raises anger.” A common response to painful words is to let one’s temper flare up.
4. 4 The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
5. 5 Or “makes knowledge acceptable” (so ). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [], ). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32–33). But this change is gratuitous and unnecessary.
6. 6 The Hiphil verb יַבִּיעַ (yabia’) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. “spout nonsense”).
7. 7 The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.
8. 8 The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.
9. 9 Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.
10. 10 Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.
11. 11 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
12. 12 Heb “tree of life.”
13. 13 Heb “perversion in it.” The referent must be the tongue, so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit (e.g., Isa 65:14).
14. 14 Heb “is prudent” (so , , ); , “is wise.” Anyone who accepts correction or rebuke will become prudent in life.
15. 15 The term בֵּית (bet, “house”) functions as an adverbial accusative of location.
16. 16 The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.
17. 17 Heb “will be troubled.” The function of the Niphal participle may be understood in two ways: (1) substantival use: abstract noun meaning “disturbance, calamity” ( 747 עָכַר) or passive noun meaning “thing troubled,” or (2) verbal use: “will be troubled” ( עכר nif).
18. 18 The verb of the first colon is difficult because it does not fit the second very well—a heart does not “scatter” or “spread” knowledge. On the basis of the , C. H. Toy (Proverbs [], ) suggests a change to יִצְּרוּ (yitséru, “they preserve”). The Greek evidence, however, is not strong. For the second line the has “hearts of fools are not safe,” apparently taking לֹא־כֵן (lo’-khen) as “unstable” instead of “not so.” So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.
19. 19 The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. “there is no knowledge in the thoughts of fools.”